Scripture Studies - Vol. VI; No. 1 - February 1999 ================================================== In this issue: Old Testament Study - Genesis 48:8-48:21 A Classic Study - Navigation Spiritualized, pt. 12, by John Flavel New Testament Study - Matthew 6:9-15 A Study for Young Christians - Concerning the Company You Keep A Study of Wisdom - Ecclesiastes 1:11-18 Bibliography - Suggested Reading Postscript - Why Pray, If God Already Knows? Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list, free of charge, send your request to the above address. or, via email to Scott Sperling at: ssper@aol.com Back issues are available on the World Wide Web at: http://www.ScriptureStudies.com Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. May God bless you as you study His Word. ====================================================================== Old Testament Study - Genesis 48:8-48:21 ======================================== Israel Prophesies Concerning His Sons - I ----------------------------------------- 48:8 When Israel saw the sons of Joseph, he asked, "Who are these?" 9 "They are the sons God has given me here," Joseph said to his father. Then Israel said, "Bring them to me so that I may bless them." 10 Now Israel's eyes were failing because of old age, and he could hardly see. So Joseph brought his sons close to him, and his father kissed them and embraced them. 11 Israel said to Joseph, "I never expected to see your face again, and now God has allowed me to see your children too." 12 Then Joseph removed them from Israel's knees and bowed down with his face to the ground. 13 And Joseph took both of them, Ephraim on his right towards Israel's left hand and Manasseh on his left towards Israel's right hand, and brought them close to him. 14 But Israel reached out his right hand and put it on Ephraim's head, though he was the younger, and crossing his arms, he put his left hand on Manasseh's head, even though Manasseh was the firstborn. 15 Then he blessed Joseph and said, "May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm--may He bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth." 17 When Joseph saw his father placing his right hand on Ephraim's head he was displeased; so he took hold of his father's hand to move it from Ephraim's head to Manasseh's head. 18 Joseph said to him, "No, my father, this one is the firstborn; put your right hand on his head." 19 But his father refused and said, "I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations." 20 He blessed them that day and said, "In your name will Israel pronounce this blessing: `May God make you like Ephraim and Manasseh.'" So he put Ephraim ahead of Manasseh. 21 Then Israel said to Joseph, "I am about to die, but God will be with you and take you back to the land of your fathers. 22 And to you, as one who is over your brothers, I give the ridge of land I took from the Amorites with my sword and my bow." --------------- Jacob was 147 years old. At this time, knowing that the end of his life was near, he decided to give his sons what would normally be a deathbed blessing. In Jacob's case though, by the Spirit of God, he gives a deathbed prophecy to each of his sons. And the prophecies are not so much about his sons, but about the tribes that will descend from each of his sons. As we shall see in these studies, Jacob minces no words; he tells it like it is. He speaks not as a man, but as a mouthpiece of God, for only God could prophesy so accurately about events that were to happen years, even centuries, later. Jacob speaks the entire truth of what the Spirit of God inspires him to say about the future of the tribes. Many of the words to his sons must surely have sounded to them more like curses than blessings. Speaking such frank prophecies must have been difficult for Jacob. Nevertheless, Jacob spoke God's truth. These prophecies, because of their vividness and accuracy, should have been a valuable support for the faith of the members of the tribes of Israel. As they saw the prophecies being fulfilled, their faith in the providence of God surely should have been strengthened. In the same way, we who have the full counsel of the written Word of God, and the myriad of prophecies therein, can be assured that God is in control. As we study how the prophecies of God have been fulfilled in the past, we can be assured that the (as yet) unfulfilled prophecies of God, as well as the promises of God, will also be fulfilled. For instance, we can be assured that our Lord Jesus Christ is coming back; we can know that we will be raised from the dead into eternal life in the presence of God; we can trust that in everything in this life, whether perceived as good or ill, God is working for the ultimate good of those whom He has called. And so on and on: the prophecies and promises of God are many. "When Israel saw the sons of Joseph, he asked, `Who are these?' `They are the sons God has given me here,' Joseph said to his father. Then Israel said, `Bring them to me so that I may bless them.'" (vss. 8-9). Jacob first chooses to prophesy concerning his two adopted sons. Recall from the previous study that Jacob adopted Joseph's two eldest sons as his own (see 48:5-6). This was Jacob's way of giving the double-portion of his inheritance (usually reserved for the eldest son) to Joseph. As we shall see when Jacob prophesies over his eldest son Reuben, Jacob took the birthright away from Reuben because of Reuben's sin of incest. Jacob then divided the privileges of the birthright between two of his other sons. To Joseph, he gave the double-portion of the inheritance by adopting Joseph's first two sons. To Judah (as we shall see in next month's study), Jacob bestowed the leadership privilege usually reserved for the eldest son. Jacob (called Israel here) first pronounces a beautiful blessing upon Joseph's sons through Joseph: "Then he blessed Joseph and said, `May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the Angel who has delivered me from all harm--may He bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth'" (vss. 15-16). Note the three references to God here--a veiled reference to the three persons of the Holy Trinity. God the Father is "the God before whom [Jacob's] fathers Abraham and Isaac walked"; the guidance of the Holy Spirit is seen in "the God who has been [Jacob's] shepherd all [his] life to this day"; and Jesus Christ, often called "the Angel of the Lord" in the Old Testament, is "the Angel who has delivered [Jacob] from all harm". The blessing that Jacob prays here concerns the next great work that God will perform in the history of His people: building the nation of Israel. Jacob prays: "May they be called by my name and the name of my fathers Abraham and Isaac, and may they increase greatly upon the earth" (vs. 16). This prayer, of course, was fulfilled. The Jews, to this day, are known as the sons of Abraham, Isaac, and Jacob, their patriarchs. And yes, the Jews, from the sons of Jacob, have grown to a nation of millions. During this last blessing upon him, Joseph was "bowed down with his face to the ground" (see vs. 12). Because of this, Joseph did not notice that Jacob had crossed his hands when laying them upon Ephraim and Manasseh (see vs. 14). Joseph was careful to place Manasseh towards Jacob's right hand (he being the oldest), and Ephraim towards Jacob's left hand (see vs. 13). It was the custom that the father place his right hand upon the eldest son, the receiver of the birthright. Upon rising from being blessed himself, Joseph was surprised to see Jacob's right hand upon the younger son Ephraim: "When Joseph saw his father placing his right hand on Ephraim's head he was displeased; so he took hold of his father's hand to move it from Ephraim's head to Manasseh's head" (vs. 17). Joseph thought it was a mistake by Jacob, probably due to Jacob's failing eyesight (see vs. 10). However, what Joseph could not see with his good eyes, Jacob could see with his prophetic eyes. The Holy Spirit guided Jacob to cross his hands in an act of prophecy concerning the two tribes that would descend from Ephraim and Manasseh. Jacob refused to change his hands, saying: "[Manasseh] too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations" (vs. 19). Jacob, of course, was right. Ephraim became the chief tribe of the ten tribes in northern Israel. In fact, when the ten tribes in the north split from the two tribes in the south, the northern tribes were sometimes collectively called Ephraim. I am sure that Jacob himself did not mind giving this prophecy concerning the younger son of Joseph. Recall that Jacob himself was in the same position: he was the chosen of God to be a patriarch, but he was not the eldest son in his family. "This passing over the firstborn is one of the most striking features of the book of Genesis. So it was with Seth instead of Cain, Shem instead of Japheth, Abraham instead of Haran, Isaac instead of Ishmael, Jacob instead of Esau."[1] God chooses whom He will, and often not as the world chooses. "Lest any one should glory in the flesh, He designedly illustrates His own free mercy, in choosing those who had no worthiness of their own."[2] ====================================================================== A Classic Study - Navigation Spiritualized, pt. 12, by John Flavel ================================================================== A Classic Study by John Flavel (1628-1691) ------------------------------------------ [Here, we continue our reprint of excerpts from John Flavel's book *Navigation Spiritualized*. John Flavel was a 17th Century minister in the seaside town of Dartmouth, England. A good many of his parishioners made their living on the sea, and so Mr. Flavel wrote *Navigation Spiritualized*, a book which draws parallels between things of the sea and spiritual things. This book is a masterpiece in the way it communicates spiritual truths in the language of its target audience, the seamen of Dartmouth. In fact, it was written specifically for the seamen to take on voyages and read, so that (for example), while they sailed the boundless seas, they could read of God's boundless mercies; or, while they adjusted their sails for shifting winds, they could read how to prepare their souls for the shifting winds of life; etc. And indeed, though few of us are seamen, we are all on a voyage through this life, so (I dare say) we may all profit from this study.]*--Ed.* Concerning What We Live For --------------------------- *What dangers run they for little gains. * *Who, for their souls, would ne'er take half the pains!* OBSERVATION. How exceeding solicitous and adventurous are seamen for a small portion of the world? How prodigal of strength and life for it? They will run to the ends of the earth, engage in a thousand dangers, upon the hopes and probability of getting a small estate. *Per mare, per terras, per mille pericula currunt.* Hopes of gain make them willing to adventure their liberty, yea, their life, and encourage them to endure heat, cold, and hunger, and a thousand straits and difficulties, to which they are frequently exposed. APPLICATION. How hot and eager are men's affections after the world and how remiss and cold towards things eternal! They are careful, and troubled about many things; but seldom mind the great and necessary matter (see Luke 10:40). They can rise early, go to bed late, and eat the bread of carefulness; but when did they so deny themselves for their poor souls? Their heads are full of designs and projects to get or advance an estate: "We will go into such a city, continue there a year, and buy and sell, and get gain" (James 4:13). This is the master-design which engrosseth all their time, studies, and contrivances. The will hath passed a decree for it, the heart and affections are fully let out to it, "they will be rich" (I Tim. 4:9). This decree of the will, the Spirit of God takes deep notice of; and indeed it is the clearest and fullest discovery of a man's portion and condition: for look what is highest in the estimation, first and last in the thoughts, and upon which we spend our time and strength with delight; certainly, that is our treasure (see Matt. 4:20,21). The heads and hearts of saints are full of solicitous cares and fears about their spiritual condition; the great design they drive on, to which all other things are but things by-the-by, is to make sure their calling and election. This is the weight and bias of their spirit; if their hearts stray and wander after any other thing, this reduces them again. REFLECTION. Lord, this hath been my manner from my youth, may the carnal-minded man say. I have been labouring for the meat that perisheth; disquieting myself in vain, full of designs and projects for the world, and unwearied in my endeavours to compass an earthly treasure; yet therein I have either been checked and disappointed by Providence, or if I have obtained, yet I am no sooner come to enjoy that content and comfort I promised myself in it, but I am ready to leave it all, to be stripped out of it by death, and in that day all my thoughts perish: But, in the mean time, what have I done for my soul? When did I ever break a night's sleep, or deny and pinch myself for it? Ah! fool that I am! to nourish and pamper a vile body, which must shortly lie under the clods, and become a loathsome carcase: and, in the mean time, neglect and undo my poor soul, which partakes of the nature of angels, and must live forever. I have kept others vineyards, but mine own vineyard I have not kept. I have been a perpetual drudge and slave to the world; in a worse condition hath my soul been, than others that are condemned to the mines. Lord, change my treasure, and change my heart: O let it suffice that I have been thus long labouring in the fire for very vanity: now gather up my heart and affections in thyself, and let my great design now be to secure a special interest in thy blessed self, that I may once say, "To me to live is Christ" (Phil. 1:21). ====================================================================== New Testament Study - Matthew 6:9-15 ==================================== Jesus Teaches How to Pray ------------------------- 9 "This, then, is how you should pray: Our Father in heaven, Hallowed be Your name, 10 Your kingdom come, Your will be done on earth as it is in heaven. 11 Give us today our daily bread. 12 Forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from the evil one. 14 For if you forgive men when they sin against you, your heavenly Father will also forgive you. 15 But if you do not forgive men their sins, your Father will not forgive your sins." --------------- In the previous section, Jesus gave some instructions on how not to pray. First, He said not to pray "to be seen by men" (vs. 5). Then, He said, "And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words" (vs. 7). A great thing about the teachings of Jesus is that He instructs us, not only by precept, but also by example, in order that we may know what He really means by His teachings. So here, Jesus provides us with an outstanding example of a short, powerful prayer, given as a contrast to ostentatious prayers and the meaningless babble spoken of in the previous verses. Containing a mere six petitions, Jesus has given us prayer that expresses all that a child of God need desire. The extent to which our own desires reflect the petitions in this short prayer, is the extent to which we have been conformed to the mind of Christ. This prayer is, of course, very well known to hundreds of millions of people, many of whom recite it regularly. It is ironic, and sad, considering the teaching of Jesus that prayer should not consist of meaningless babble and vain repetition, that many people pray this very prayer meaninglessly and repetitively. Some even superstitiously pray this prayer, thinking that the words in and of themselves (even if unfelt by us) have some magical power of their own. To pray this prayer vainly, repetitively, unfeelingly, is wrong, and contrary to the very teaching of our Lord for which this prayer is an example. Don't get me wrong, though. I am not saying we should avoid praying this prayer. It is a beautiful prayer to pray! So when we pray this prayer, we should ponder, meditate and feel what we are saying. If we do not feel what we pray, our prayer becomes meaningless babble: a noisy, unpleasant din to God's ears. The structure of this prayer is very simple: an opening address; three petitions for God's glory; three petitions for our own sake. The prayer opens by addressing the One we are praying to: "Our Father in heaven" (vs. 9). This address is effective for us when we pray, because it reminds us of the goodness ("Our Father") of God, and power ("in heaven") of God. The address "our Father" is an excellent preparation for prayer, because it builds our confidence by reminding us of the accessibility of God. He is our loving "Father", so certainly He will listen to our prayer. As "our Father", He personally cares for us. Never forget how great a privilege it is to be able to call the Creator of the Universe "our Father". John reminds us: "How great is the love the Father has lavished on us, that we should be called children of God!" (I John 3:1). While saying "our Father" reminds us of God's accessibility, adding "in heaven" reminds us of His ability: He is God "in heaven", so He is certainly able to answer our prayers. Moreover, since He is an exalted Father, a Father "in heaven", and not a father in this fallen world, He is not saddled with the frailties and fickleness of our fathers on earth. He is a Father with perfect love for His children. The first three petitions in this prayer concern God's glory. Many of us, many times, forget to pray for God's glory. We jump right to our own needs, and go on and on about them. "It is quite absurd if we only take care for our own business, and neglect the kingdom of God, which is so much more important."[3] By placing the petitions about God's glory first, Jesus gives them the highest priority. So should we. The first petition in Jesus' model prayer is: "Hallowed be Your name" (vs. 9). This petition expresses a desire that the "name" of God--which denotes His entire character as revealed in the Bible: His power, wisdom, holiness, justice, mercy, truth, etc.--I say, this petition expresses a desire that the "name" of God be revered here one earth. This petition is greatly needed, because it is far from being accomplished in this fallen world. Rather than being "hallowed", God's name is blasphemed and belittled. Rather than appreciating the exalted character of God, we blame Him for everything that goes wrong in the world. Oh, that the whole world would realize that the main purpose for our existence is to glorify God. For this we pray, when we say: "Hallowed by Your name." The second petition is "Your kingdom come" (vs. 10). There are two aspects of the kingdom of God for which we are praying: the present and the future. We pray that the present aspect of the kingdom of God would be strengthened: that God's salvation would be extended to more and more people; that His rule and reign would be submitted to more completely by His people; that the laws of His kingdom would be respected and obeyed by all. At the same time, we pray for the soon coming of the future aspect of God's kingdom: when Jesus Christ will return to reign directly over the earth; when His name will be exalted in every corner of the world; when every knee shall bow and every tongue will confess that Jesus Christ is Lord. By the way, to pray such a petition as "Your kingdom come" is to (in order to avoid hypocrisy) desire in one's heart the coming of God's kingdom, and to be committed to the action of furthering God's kingdom on earth by devoting one's time and resources to that end. The third petition is "Your will be done on earth as it is in heaven" (vs. 10). Now, the inhabitants of "heaven" are in constant and perfect willful submission to purposes of God. And so, this is essentially a prayer that we, here on earth, would yield ourselves to the guidance of the Holy Spirit, so that God's purposes may be carried out through us, willingly and joyfully. To pray such a prayer sincerely requires that we ourselves be open to God's guidance through His Spirit. The next three petitions concern our own needs. The first of these is: "Give us today our daily bread" (vs. 11). Note well: God supplies our physical needs, as well as our spiritual needs. We have just prayed exalted petitions concerning God's glory: His name, His kingdom, His will; but, in this present life, we must also be concerned with the physical details of our existence. Many times, any defiency of physical needs, and the anxiety that such a deficiency engenders, interferes with our seeking the (in many ways) more important spiritual needs that we have. Thus, Jesus places this petition concerning our physical needs as the first of petitions that pertain to our own needs. Jesus phrases this petition wisely. This petition asks for physical needs, while avoiding greed. It asks for "bread" (a modest request), and then also, just our "daily" bread, our bread for this day only: not luxuriousness but suffiency. Moreover, to ask for "daily" bread implies that we will ask God for the next day's bread also: we acknowledge our constant, daily dependence on God for our needs, just as the Israelites daily depended on God for manna in the wilderness. Note also that the "daily bread" for which we ask is "our" daily bread: the bread that we ourselves have toiled for, not bread that belongs to someone else. "The idea of God giving the food in no way diminishes responsibility to work, but presupposes not only that Jesus' disciples live one day at a time, but that all good things, even our ability to work and earn our food, come from God's hand."[4] The second petition concerning our own needs is: "Forgive us our debts, as we also have forgiven our debtors" (vs. 12). Because of God's goodness to us, we owe Him perfect obedience, and so, our sins are appropriately called "debts" here. To ask God for forgiveness of sins is an always needful, though often forgotten (especially in public prayer) petition. We are constantly falling into debt to God by our frequent sinning. Our unforgiven sins are a "cloud" over us (see Lam. 3:44), separating us from God, rendering our prayers ineffective. Isaiah taught: "Surely the arm of the Lord is not too short to save, nor His ear too dull to hear. But your iniquities have separated you from God; your sins have hidden His face from you, so that He will not hear" (Isa. 59:1-2). God, in His great mercy, has provided us a way through confession of sins to be assured that our sins are forgiven. He promised: "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness" (I John 1:9). Spurgeon rightly notes: "No prayer of mortal men could be complete without confession of sin."[5] We need to establish a continual habit of confession of sin to God. In order to avoid hypocrisy, Jesus reminds us that, if we are to expect forgive for our sins from God, we must also forgive others for their sins against us. "Forgive us our debts, *as we also have forgiven our debtors*." One who does not forgive others does not really understand full import of the great gift of God's forgiveness (Jesus eloquently illustrates this in the parable found in Matt. 18:22-35). Jesus clearly considered this important, because, after He finished this model prayer, He returned to this specific point. He clearly stated: "For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins" (vs. 14-15). "To ask God for what we ourselves refuse to men, is to insult Him... But as no one can *reasonably* imagine himself to be the object of Divine forgiveness who is deliberately and habitually unforgiving towards his fellow-men, so it is a beautiful provision to make our right to ask and expect daily forgiveness of our daily shortcomings, and our final absolution and acquittal at the great day of admission into the kingdom, dependent upon our conciousness of a forgiving disposition towards our fellows."[6] The final petition is: "And lead us not into temptation, but deliver us from the evil one" (vs. 13). James states: "When tempted, no one should say, `God is tempting me.' For God cannot be tempted by evil, nor does He tempt anyone; but each one is tempted when, by his own evil desire, he is dragged away and enticed" (James 1:13-14). So, whatever the situation, our temptation to sin comes from our own evil desires. "The evil one", known also as Satan, does what he can to incite our evil desires to lead us into sin. God does test us, but not with a view that we would fall. Rather, God tests us so that we would be strengthened by the success of passing His tests. So, in the petition here, "lead us not into temptation, but deliver us from the evil one", we are asking that God would order circumstances so that we would not be put into situations in which our own weaknesses would cause us to fall. And if we are to undergo testings (as we certainly will in this life), we are asking that the testings serve to strengthen us and make us grow up in spiritual maturity. In the Bible, we have an example of the importance of this petition. In Gethsemane, Jesus told Peter, John and James to "watch and pray so that you will not fall into temptation" (Matt. 26:51). Instead of praying as Jesus exhorted them, they fell asleep. Later, Peter was led into temptation, and failed miserably by denying His Lord three times (see Matt. 26:69-75). In some Greek manuscripts of the Bible, a doxology is added to the end of the prayer: "For Yours is the kingdom and the power and the glory forever. Amen." Beautiful as this doxology is, most scholars do not believe it was originally part of Matthew's Gospel, but they believe it was added later to some manuscripts by scribes. There are three main reasons scholars do not think that it was originally part of the Gospel: it is not contained in the earliest and most reliable manuscripts; it is found in differing forms in the manuscripts that do contain it; it was not commented on by the early church fathers who had access to the earliest manuscripts of the Gospel of Matthew. In fact, Tertullian (who lived in the late 2nd/early 3rd centuries, and so he had access to a very early manuscript) explicitly stated that "deliver us from the evil one" is the conclusion of this prayer. This is not to say that we must refrain from praying this doxology. In fact, the well-known doxology is very similar to part of one of David's prayers: "Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is Yours. Yours, O LORD, is the kingdom; You are exalted as head over all" (I Chron. 29:11). Yes, indeed, Father in heaven, Yours is the kingdom and the glory and the power forever. We praise and thank You for teaching us how to pray. Bring it to mind in our personal and public prayer times. Help us, by Your Spirit, to use it as a model, so that we may pray aright. We look forward to the time when this prayer will be rendered unnecessary: when Your Name will be hallowed throughout all the heavens and the earth; when Your Kingdom will have come in full glory; when Your will shall be done by all, joyfully and continually; when all our physical and spiritual needs will be satisfied; when we will be delivered from temptation and sin forever, as we live with You, dwelling in Your presence forever. In the name of Your Son Jesus Christ, who will bring us into Your presence, we look forward to this time, Amen. ====================================================================== A Study for Young Christians - Concerning the Company You Keep ============================================================== A Classic Study by Richard Baxter (1615-1691) --------------------------------------------- [Here we continue our reprint of Chapter 2 from Richard Baxter's classic tome *A Christian Directory*.7 This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding." Though these studies were written specifically for "young" Christians, I think that you will find (as I have), there is much in here worthy of meditation also for those who have been walking with God for many years.]--*Ed.* Direction XV - Concerning the Company You Keep ---------------------------------------------- Be exceeding wary, not only what teachers you commit the guidance of your souls unto, but also with what company you familiarly converse, that they be neither such as would corrupt your minds with error, or your hearts with viciousness, profaneness, lukewarmness, or with a feverish, factious zeal; but choose, if possible, judicious, holy, heavenly, humble, unblamable, self-denying persons, to be your ordinary companions and familiars; especially for your near relations. It is a matter of very great importance what teachers you choose, in order to your salvation. In this, the free grace of God much differenceth some from others: for, as poor heathens and infidels have none that know more than what the book of nature teacheth (if so much); so in the several nations of Christians, it is hard for the people to have any but such as the sword of the magistrate forceth on them or the stream of their country's custom recommendeth to them. And it is a wonder if pure truth and holiness be countenanced by either of these. But, when and where His mercy pleaseth, God sendeth wise and holy teachers, with compassion and diligence to seek the saving of men's souls; so that none but the malignant and obstinate are deprived of their help. Ambitious, proud, covetous, licentious, ungodly men are not to be chosen for your teachers, if you have your choice. In a nation where true religion is in credit, and hath the magistrate's countenance, or the major vote, some graceless men may join with better, in preaching and defending the purity of doctrine and holiness of life: and they may be very serviceable to the church herein; especially in expounding and disputing for the truth. But even there, more experienced, spiritual teachers are much more desirable: they will speak most feelingly who feel what they speak; and they are fittest to bring others to faith and love, who believe, and love God and holiness themselves. They that have life, will speak more lively than the dead. And in most places of the world, the ungodliness of such teachers makes them enemies to the truth which is according to godliness: Their natures are at enmity to the life and power of the doctrine which they should preach; and they will do their worst to corrupt the magistrates and make them of their mind; and, if they can but get the sword to favour them, they are, usually, the cruellest persecutors of the sincere... Take heed of proud and worldly guides. And yet it is not everyone that pretendeth piety and zeal, that is to be heard, or taken for a teacher. But, 1. Such as preach, ordinarily, the substantial truths which all Christians are agreed in. 2. Such as make it the drift of their preaching to raise your souls to the love of God, and to a holy, heavenly life, and are zealous against confessed sins. 3. Such as contradict not the essential truths, by errors of their own; nor the doctrine of godliness, by wicked, malicious applications. 4. Such as drive not on any ambitious, tyrannical designs of their own, but deny themselves, and aim at your salvation. 5. Such as are not too hot in proselyting you to any singular opinion of their own: it being the prediction of Paul to the Ephesians: "Of your ownselves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:30). 6. Such as are judicious with holy zeal, and zealous with judgment. 7. Such as are of experience in the things of God, and not young beginners, or novices in religion. 8. Such as bear reference to the judgments of the generality of wise and godly men, and are tender of the unity of the church; and not such as would draw you into a sect or party, to the contempt of other Christians; no, not to a party that hath the favour of rulers and the people, to promote them. 9. Such as are gentle, peaceable, and charitable; and not such as burn with hellish malice against their brethren, nor with an ungodly, or cruel, consuming zeal. 10. Such as live not sensually and wickedly, contrary to the doctrine which they preach; but show by their lives, that they believe what they say, and feel the power of the truths which they preach. And your familiar companions have great advantage to help or hinder your salvation, as well as your teachers. The matter is not so great, whom you meet by the way, or travel with, or trade and buy and sell with, as whom you make your intimate or familiar friends. For such have both the advantage of their interest in your affections, and also the advantage of their nearness and familiarity; and, if they have but also the advantage of higher abilities than you, they may be powerful instruments of your good or hurt. If you have a familiar friend, that will defend you from error, and help you against temptations, and lovingly reprove your sin, and feelingly speak of God, and the life to come, inditing his discourse from the inward power of faith, and love, and holy experience; the benefit of such a friend may be more to you, than of the learnedest or greatest in the world. How sweetly will their speeches relish of the Spirit, from which they come! How deeply may they pierce a careless heart! How powerfully may they kindle in you a love and zeal to His commandments! How seasonably may they discover a temptation, prevent your fall, reprove an error, and recover your souls! How faithfully will they watch over you! How profitably will they provoke, and put you on; and pray with you fervently when you are cold, and mind you of the truth, and duty, and mercy, which you forget! It is a very great mercy to have a judicious, solid, faithful companion in the way to heaven. But if your ears are daily filled with froth and folly, with ribaldry or idle stories, with oaths and curses, with furious words or scorns and jeers against the godly, or with the sophistry of deceivers, is it likely this should leave a pleasant or wholesome relish on your minds? Is it likely that the effect should not be seen, in your lean or leprous hearts and lives, as well as the effects of an infected or unwholesome air or diet will be seen upon your diseased bodies? He is ungodly, that liketh such company best; and he is proud and presumptuous, that will unnecessarily cast himself upon it, in confidence that he shall receive no hurt; and he is careless of himself, that will not cautiously avoid it; and few that long converse with such, come off without some notable loss, except when we live with such, as Lot did in Sodom, grieving for their sin and misery, or as Christ conversed with publicans and sinners, with a holy zeal and diligence to convert and save them, or as those that have not liberty, who bear that which they have not power to avoid. Among the rest, your danger is not least from them that are eager to proselyte you to some party or unsound opinion. They think they are in the right, and that they do it in love, and that they think it necessary to your salvation, and that truth or godliness are the things which they profess: all this makes the danger much the greater to you, if it be not truth and godliness indeed, which they propose and plead for. And none are in more danger than the ungrounded and unexperienced, that yet are so wise in their own esteem, as to be confident that they know truth from error when they hear it, and are not afraid of any deceit, nor much suspicious of their own understandings. But of this before. The like danger there is of the familiar company of lukewarm ones, or the profane. At first you may be troubled at their sinful or unsavoury discourse, and make some resistance against the infection, but before you are aware, it may so cool and damp your graces, as will make your decay discernible to others. First, you will bear them with less offense; and then you will grow indifferent what company you are in; and then you will laugh at their sin and folly; and then you will begin to speak as they; and then you will grow cold and seldomer in prayer and other holy duties; and if God prevent it not, at last your judgments will grow blind, and you will think all this allowable. But of all bad company, the nearest is the worst. If you choose such into your families, or into your nearest conjugal relations, you cast [oil] upon the fire; you imprison yourselves in such fetters as will gall and grieve you, if they do not stop you; you choose a life of constant, close, and great temptations: whereas, your grace, and comfort, and salvation might be much promoted by the society of such as are wise and gracious, and suitable to your state. To have a constant companion to open your heart to, and join with in prayer, and edifying conference, and faithfully help you against your sins, and yet to be patient with you in your frailties, is a mercy which worldlings neither deserve nor value. ====================================================================== A Study of Wisdom - Ecclesiastes 1:11-18 ======================================== The Limits of Human Wisdom -------------------------- 11 There is no remembrance of men of old, and even those who are yet to come will not be remembered by those who follow. 12 I, the Teacher, was king over Israel in Jerusalem. 13 I devoted myself to study and to explore by wisdom all that is done under heaven. What a heavy burden God has laid on men! 14 I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind. 15 What is twisted cannot be straightened; what is lacking cannot be counted. 16 I thought to myself, "Look, I have grown and increased in wisdom more than anyone who has ruled over Jerusalem before me; I have experienced much of wisdom and knowledge." 17 Then I applied myself to the understanding of wisdom, and also of madness and folly, but I learned that this, too, is a chasing after the wind. 18 For with much wisdom comes much sorrow; the more knowledge, the more grief. --------------- In the previous sections, Solomon wrote about what he saw as the meaninglessness of life around him. In this section, he begins to focus on his own life specifically, as he searches to find meaning in his own life. He begins with a general note concerning the lives of men: "There is no remembrance of men of old, and even those who are yet to come will not be remembered by those who follow" (vs. 11). Yes, we do remember Solomon (partly due to these very words that he wrote), but we have no remembrance, or even knowledge, of a vast, vast majority of people that have walked the earth. And so, if you are looking for meaning in life through fame or renown, such meaning, in the scheme of things, will be very fleeting at best. As the pages of time turn, the remembrance of even the most famous people grows dimmer and dimmer. The notable, and divine, exceptions to this rule are the men and women of the Bible. As a part of God's Word, they will always be remembered, for "the word of our God stands forever" (Isa. 40:8; I Pet. 1:25). Our remembrance of Solomon through the ages is due to his reign in Israel, as well as his celebrated wisdom, about which he writes next: "I, the Teacher, was king over Israel in Jerusalem. I devoted myself to study and to explore by wisdom all that is done under heaven" (vss. 12-13). As king, Solomon's studies in wisdom were undertaken with the goal of trying to improve life as the ruler of the nation. The conclusion of these studies: "What a heavy burden God has laid on men! I have seen all the things that are done under the sun; all of them meaningless, a chasing after the wind. What is twisted cannot be straightened; what is lacking cannot be counted" (vss. 13-15). Solomon realized that, despite all of his wisdom, and despite the power he had as king, he could not "straighten" what was "twisted", he could not supply what was "lacking". The burden on a man alone, trying to lead a nation by his own power, trying to "straighten" what is "twisted" and supply what is "lacking", was indeed "a heavy burden". What Solomon did not immediately realize was that what is "twisted" in the world, and what is "lacking" in the world are due to the fall of man and the continuing sin of men. No man can remedy this. "The imperfection in the arrangements of the world result from the fall. All attempts to rectify this imperfection without recognition of the fall of man are vain. The dislocated state of all creaturely things, subject as they are to vanity, is designed to bring us, in despair of bettering them, to take refuge in God."[8] Yes, "what a heavy burden God has laid on men!" But, Jesus invited: "Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light" (Matt. 11:28-30). Jesus demonstrated His ability to "straighten" what is "twisted" when He straightened the crippled woman who had been bent over for 18 years (see Luke 13:11-17), and when He straightened the shriveled hand so that it was completely restored (see Matt. 12:10-13). And Jesus has demonstrated that he can supply what is "lacking" through the lives of countless millions who have come to Him for fulfillment. As He promised the woman at the well: "Everyone who drinks [the water of this world] will be thirsty again, but whoever drinks the water I give him will never thirst" (John 4:13-14). Solomon thought that human wisdom could solve all problems, so he set out to become the wisest man in the world: "I thought to myself, `Look, I have grown and increased in wisdom more than anyone who has ruled over Jerusalem before me; I have experienced much of wisdom and knowledge'" (vs. 16). But the more he understood wisdom, and the workings of the world, the more he understood the limits of human wisdom: "Then I applied myself to the understanding of wisdom, and also of madness and folly, but I learned that this, too, is a chasing after the wind" (vs. 17). Not only did Solomon discover that human wisdom could not solve all problems, he also learned that there were drawbacks to being wise: "For with much wisdom comes much sorrow; the more knowledge, the more grief" (vs. 18). As we study and become wiser in the ways of the world, we see how truly dark and lost the world is: "With much wisdom comes much sorrow." As we learn history, or read about current events in the newspaper, we learn of the misery of fallen man: "The more knowledge, the more grief." Indeed, the benefits of human wisdom are limited. Oh Lord, come quickly. Bring in Your kingdom, and do away with the misery of this fallen world. Save us by *Your* wisdom and power. ====================================================================== Bibliography - Suggested Reading ================================ Baxter, Richard. *A Christian Directory*. Edmonton, Canada: Still Waters Revival Books. (Originally published in 1673). Broadus, John. *Commentary on Matthew*. Grand Rapids: Kregel, 1990. (Originally published in 1886). Bridges, Charles. *A Commentary on Ecclesiastes*. Edinbrugh: Banner of Truth, 1992. (Originally published in 1860). Calvin, John. *A Commentary on Genesis.* 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Calvin, John. *A Harmony of the Gospels*. 3 Vols. Grand Rapids: Eerdman's, 1972. (Originally published in Latin in 1555). Candlish, Robert S. *Studies in Genesis.* Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. "Matthew" from *The Expositor's Bible Commentary*, Vol. VIII, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Flavel, John. *Navigation Spiritualized* from *The Works of John Flavel*, Vol. V, pg. 206ff. Reprint Edition. Edinburgh: Banner of Truth, 1968. (Originally published ca. 1670). Hubbard, David. *Mastering the Old Testament: Ecclesiastes, Song of Solomon*. Dallas: Word, 1991. Jamieson, Robert; Fausset, A. R.; Brown, David. *A Commentary: Critical, Experimental, and Practical on the Old and New Testaments.* 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Kaiser, Walter. *Ecclesiastes: Total Life*. Chicago:Moody, 1979. Keil, Carl & Delitzsch, Franz. *Biblical Commentary on the Old Testament.* Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Kidner, Derek. *The Message of Ecclesiastes*. Downer's Grove, IL:Inter-Varsity, 1976. Morgan, G. Campbell. *The Gospel According to Matthew*. Reprint Edition. Grand Rapids: Revell, 1992. Morris, Leon. *The Gospel According to Matthew.* Grand Rapids: Eerdman's, 1992. Pink, Arthur W. *Gleanings in Genesis.* Chicago: Moody, 1981. Ryle, J. C. * Expository Thoughts on the Gospels: Matthew.* Reprint Edition. Edinburgh: Banner of Truth, 1986. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Spurgeon, Charles. *The Gospel of Matthew*. Reprint Edition. Grand Rapids: Revell, 1987. Thomas, W. H. Griffith. *Genesis: A Devotional Commentary*. Grand Rapids: Kregel, 1988. Wiersbe, Warren. *Be Satisfied*. Wheaton, IL:Victor Books, 1990. ====================================================================== Postscript - Why Pray, If God Already Knows? ============================================ "But if God knows what we need before we seek it, there might appear to be no benefit in prayer. If of His own accord He is ready to help us, what need have we to interject our prayers that might get in the way of the spontaneous course of His providence? There is an easy answer, in the very purpose of prayer: for the faithful do not pray to tell God what He does not know, or urge Him to His duties, or hurry Him on when He delays, but rather to alert themselves to seek Him, to exercise their faith by meditating upon His promises, unburdening their cares by lifting themselves into His bosom, and finally, to testify that from Him alone, all good for themselves and for others is hoped and asked." -- John Calvin (1509-1564) ====================================================================== Footnotes: ========== [1] W. H. Griffith Thomas, Genesis: A Devotional Commentary, pg. 463. [2] John Calvin, Genesis, Vol. II, pg. 431. [3] John Calvin, A Harmony of the Gospels. Vol. I, pg. 205. [4] D. A. Carson, The Expositor's Bible Commentary, Vol. VIII, pg. 171. [5] C. H. Spurgeon, The Gospel of Matthew, pg. 68. [6] Jamiesson, Fausset, Brown. A Commentary, Vol. V, pg. 41. 7 All Scripture citations in this study are taken from the King James Version. [8] Jamiesson, Fausset, Brown. A Commentary, Vol. III, pg. 516.